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The Ambrosian Rite (Italian : Rito ambrosiano), also called the Milanese Rite, is a Catholic Western liturgical rite. The rite is named after Saint Ambrose, a bishop of Milan in the fourth century. The Ambrosian Rite, which differs from the Roman Rite, is used by some five million Catholics in the greater part of the Archdiocese of Milan, Italy (excluding, notably, the areas of Monza, Treviglio, Trezzo sull'Adda and a few other parishes), in some parishes of the Diocese of Como, Bergamo, Novara, Lodi, and in about fifty parishes of the Diocese of Lugano, in the Canton of Ticino, Switzerland.
Although the distinctive Ambrosian Rite has risked suppression at various points in its history, it survived and was reformed after the Second Vatican Council, partly because Pope Paul VI belonged to the Ambrosian Rite, having previously been Archbishop of Milan. In the 20th century, it also gained prominence and prestige from the attentions of two other scholarly Archbishops of Milan: Achille Ratti, later Pope Pius XI, and the Blessed Ildefonso Schuster, both of whom had been involved in studies and publications on the rite before their respective appointments.
The Church of Milan's own liturgy is named Ambrosian after its patron saint Ambrose.The Ambrosian Rite evolved and developed from the 4th century onwards. There is no direct evidence that the rite was the composition of St. Ambrose, but his name has been associated with it since the 8th century. It is possible that Ambrose, who succeeded the Arian bishop Auxentius of Milan, may have removed material seen as unorthodox by the mainstream church and issued corrected service books which included the principal characteristics distinguishing it from other rites.
According to St. Augustine (Confessiones, IX, vii) and Paulinus the Deacon (Vita S. Ambrosii, § 13), St. Ambrose introduced innovations, not indeed into the Mass, but into what would seem to be the Divine Office, at the time of his contest with the Empress Justina, for the Portian Basilica which she claimed for the Arians. St. Ambrose filled the church with Catholics and kept them there night and day until the peril was past. And he arranged Psalms and hymns for them to sing, as St. Augustine says, "after the manner of the Orientals, lest the people should languish in cheerless monotony"; and of this Paulinus the deacon says: "Now for the first time antiphons, hymns, and vigils began to be part of the observance of the Church in Milan, which devout observance lasts to our day not only in that church but in nearly every province of the West".
From the time of St. Ambrose, whose hymns are well-known and whose liturgical allusions may certainly be explained as referring to a rite which possessed the characteristics of that which is called by his name, until the period of Charlemagne (circ AD 800), there is a gap in the history of the Milanese Rite. However, St. Simplician, the successor of St. Ambrose, added much to the rite and St. Lazarus (438-451) introduced the three days of the litanies (Cantù, Milano e il suo territorio, I, 116). The Church of Milan underwent various vicissitudes and for a period of some eighty years (570-649), during the Lombard conquests, the see was moved to Genoa in Liguria.
In the eighth century, manuscript evidence begins. In a short treatise on the various cursus entitled "Ratio de Cursus qui fuerunt ex auctores" (sic in Cott. Manuscripts, Nero A. II, in the British Museum), written about the middle of the eighth century, probably by an Irish monk in France, is found perhaps the earliest attribution of the Milan use to St. Ambrose, though it quotes the authority of St. Augustine, probably alluding to the passage already mentioned: "There is yet another Cursus which the blessed Bishop Augustine says that the blessed Ambrose composed because of the existence of a different use of the heretics, which previously used to be sung in Italy".
According to a narrative of Landulphus Senior, the eleventh-century chronicler of Milan, Charlemagne attempted to abolish the Ambrosian Rite, as he or his father, Pepin the Short, had abolished the Gallican Rite in France, in favour of a Gallicanized Roman Rite. He sent to Milan and caused to be destroyed or sent beyond the mountain, quasi in exilium (as if into exile), all the Ambrosian books which could be found. Eugenius the Bishop, (transmontane bishop, as Landulf calls him), begged him to reconsider his decision. After the manner of the time, an ordeal, which reminds one of the celebrated trials by fire and by battle in the case of Alfonso VI and the Mozarabic Rite, was determined on. Two books, Ambrosian and Roman, were laid closed upon the altar of St. Peter's Church in Rome and left for three days, and the one which was found open was to win. They were both found open, and it was resolved that as God had shown that one was as acceptable as the other, the Ambrosian Rite should continue. But the destruction had been so far effective that no Ambrosian books could be found, save one missal which a faithful priest had hidden for six weeks in a cave in the mountains. Therefore the Manuale was written out from memory by certain priests and clerks (Landulph, Chron., 10-13). Walafridus Strabo, who died Abbot of Reichenau in 849, and must therefore have been nearly, if not quite, contemporary with this incident, says nothing about it, but (De Rebus Ecclesiasticis, xxii), speaking of various forms of the Mass, says: "Ambrose, Bishop of Milan, also arranged a ceremonial for the Mass and other offices for his own church and for other parts of Liguria, which is still observed in the Milanese Church".
In the eleventh century Pope Nicholas II, who in 1060 had tried to abolish the Mozarabic Rite, wished also to attack the Ambrosian and was aided by St. Peter Damian but he was unsuccessful, and Pope Alexander II his successor, himself a Milanese, reversed his policy in this respect. St. Gregory VII made another attempt, and Le Brun (Explication de la Messe, III, art. I, § 8) conjectures that Landulf's miraculous narrative was written with a purpose about that time. Having weathered these storms, the Ambrosian Rite had peace for some three centuries and a half.
In the first half of the fifteenth century Cardinal Branda da Castiglione, who died in 1448, was legate in Milan. As part of his plan for reconciling Filippo Maria Visconti, Duke of Milan, and the Holy See, he endeavoured to substitute the Roman Rite for the Ambrosian. The result was a serious riot, and the Cardinal's legateship came to an abrupt end. After that, the Ambrosian Rite was safe until the Council of Trent. The Rule of that Council, that local uses which could show a prescription of two centuries might be retained, saved Milan, not without a struggle, from the loss of its Rite, and St. Charles Borromeo though he made some alterations in a Roman direction, was most careful not to destroy its characteristics. A small attempt made against it by a Governor of Milan who had obtained permission from the Pope to have the Roman Mass said in any church which he might happen to attend, was defeated by St. Charles, and his own revisions were intended to do little more than was inevitable in a living rite.
Since his time the temper of the Milan Church has been most conservative, and the only alterations in subsequent editions seem to have been slight improvements in the wording of rubrics and in the arrangement of the books. The district in which the Ambrosian Rite is used is nominally the old archepiscopal province of Milan before the changes of 1515 and 1819, but actually, it is not exclusively used even in the city of Milan itself. In parts of the Swiss Canton of Ticino, it is used; in other parts, the Roman Rite is so much preferred that it is said that when Cardinal Gaisruck tried to force the Ambrosian upon them the inhabitants declared that they would be either Roman or Lutheran. There are traces also of the use of the Ambrosian Rite beyond the limits of the Province of Milan. In 1132-34, two Augustinian canons of Ratisbon, Paul, said by Bäumer to be Paul of Bernried, and Gebehard, held a correspondence with Anselm, Archbishop of Milan, and Martin, treasurer of St. Ambrose, with a view of obtaining copies of the books of the Ambrosian Rite, so that they might introduce it into their church. In the fourteenth century, the Emperor Charles IV introduced the Rite into the Church of St. Ambrose at Prague. Traces of it, mixed with the Roman, are said by Hoeyinck (Geschichte der kirchl. Liturgie des Bisthums Augsburg) to have remained in the diocese of Augsburg down to its last breviary of 1584, and according to Catena (Cantù, Milano e il suo territorio, 118) the use of Capua in the time of St. Charles Borromeo had some resemblance to that of Milan.
Important editions of the Ambrosian Missal were issued in 1475, 1594, 1609, 1902 and 1954. The last of these was the final edition in the form of the Ambrosian Rite that preceded the Second Vatican Council and is now used mainly in the church of San Rocco al Gentilino in Milan.
Following the guidelines of the Second Vatican Council and the preliminary revisions of the Ordinary of the Mass of the Roman Rite, a new bilingual (Latin and Italian) edition of the Ambrosian Missal was issued in 1966, simplifying the 1955 missal, mainly in the prayers the priest said inaudibly and in the genuflections, and adding the Prayer of the Faithful. The Eucharistic prayer continued to be said in Latin until 1967. The altars were moved to face the people.
When the Mass of Paul VI was issued in 1969, most Ambrosian-Rite priests began to use the new Roman Missal (only omitting the Agnus Dei ), the Roman Lectionary, and the General Roman Calendar (with its four-week Advent). The Ambrosian form of administering the other sacraments was for the most part already identical with the Roman. This made it uncertain whether the Ambrosian Rite would survive. But in promulgating the documents of the 46th diocesan synod (1966–1973), Cardinal Archbishop Giovanni Colombo, supported by Pope Paul VI (a former Archbishop of Milan), finally decreed that the Ambrosian Rite, brought into line with the directives of the Second Vatican Council, should be preserved.
Work, still in progress, began on all the Ambrosian liturgical texts. On 11 April 1976 Cardinal Colombo published the new Ambrosian Missal, covering the whole liturgical year. Later in the same year an experimental Lectionary appeared, covering only some liturgical seasons, and still following the Roman-Rite Lectionary for the rest. Minor modifications of the Ambrosian Missal were implemented in 1978, restoring for example the place of the Creed in the Mass, and the new Ambrosian rite for funerals was issued.
The Ambrosian Missal also restored two early-medieval Ambrosian Eucharistic prayers, unusual for placing the epiclesis after the Words of Institution, in line with Oriental use.
In 1984-1985 the new Ambrosian Liturgy of the Hours was published and in 2006 the new Ambrosian rite of marriage. On 20 March 2008 the new Ambrosian Lectionary, superseding the 1976 experimental edition, and covering the whole liturgical year, was promulgated, coming into effect from the First Sunday of Advent 2008 (16 November 2008).It is based on the ancient Ambrosian liturgical tradition and contains in particular, a special rite of light ("lucernarium") and proclamation of the resurrection of Jesus, for use before the Saturday-evening celebration of the Mass of the Sunday, seen as the weekly Easter. Pope John Paul II celebrated Mass in Milan using the Ambrosian Rite in 1983, as did Pope Francis in 2017.
The Catholic Encyclopedia of 1907 gives three theories of the ancient origin of the rite, none conclusive. The question resolves itself into whether the Ambrosian Rite is archaic Roman or a much-Romanized form of the Gallican Rite.
J. M. Neale and others from the Anglican tradition referred the Hispano-Gallican and Celtic family of liturgies to an original imported into Provence from Ephesus in Asia Minor by St. Irenæus, who had received it through St. Polycarp from St. John the Divine. The name Ephesine was applied to this liturgy, and it was sometimes called the Liturgy of St. John. In support of this theory, Colman, at the Synod of Whitby in 664, attributed the Celtic rule of Easter to St. John. But Neale greatly exaggerated the Romanizing effected by St. Charles Borromeo. W. C. Bishop, however, in his article on the Ambrosian Breviary, takes up the same line as Neale in claiming a Gallican origin for the Ambrosian Divine Office.
Louis Duchesne in his "Origines du culte chrétien" theorizes that the rite was imported or modified from the East, perhaps by the Cappadocian Arian Bishop Auxentius (355-374), the predecessor of St. Ambrose, and gradually spread to Gaul, Spain, and Britain.Jungmann later concluded that "Duchesne's thesis can be accepted in the sense that Milan was the centre from which a Gallican type liturgy took its origin." Here, "Gallican" means a Latin (not Eastern) liturgy somewhat different from that of Rome.
Antonio Maria Ceriani and Magistretti maintain that the Ambrosian Rite has preserved the pre-Gelasian and pre-Gregorian form of the Roman Rite.
Some features of the Ambrosian Rite distinguish it from the Roman Rite liturgy.
The main differences in the Mass are:
The main differences in the liturgical year are:
Other differences are that:
The early manuscripts of the Ambrosian Rite are generally found in the following forms:
The following are some of the most noted Manuscripts of the rite:
Some editions of the printed Ambrosian service-books:
The editions of the Missals, 1475, 1751, and 1902; Breviaries, 1582 and 1902; Ritual, 1645; both Psalters, both Ceremonials, the Lectionary, and Litanies are in the British Museum.
Mass is the main Eucharistic liturgical service in many forms of Western Christianity. The term Mass is commonly used in the Catholic Church, and in the Western Rite Orthodox, and Old Catholic churches. The term is used in some Lutheran churches, as well as in some Anglican churches. The term is also used, on rare occasion, by other Protestant churches, such as in Methodism.
The Tridentine Mass, also known as the Traditional Latin Mass or Traditional Rite, is the Roman Rite Mass of the Catholic Church which appears in typical editions of the Roman Missal published from 1570 to 1962. Celebrated exclusively in Ecclesiastical Latin, except for the Kyrie which is Greek and Alleluia which is Hebrew, it was the most widely used Eucharistic liturgy in the world from its issuance in 1570 until the introduction of the Mass of Paul VI.
The Mozarabic Rite, officially called the Hispano-Mozarabic Rite, and in the past also called the Visigothic Rite or the Hispanic Rite, is a liturgical rite of the Latin Church once used generally in the Iberian Peninsula (Hispania), in what is now Spain and Portugal. While the liturgy is often called 'Mozarabic' after the Christian communities that lived under Muslim rulers in Al-Andalus that preserved its use, the rite itself developed before and during the Visigothic period. After experiencing a period of decline during the Reconquista, when it was superseded by the Roman Rite in the Christian states of Iberia as part of a wider programme of liturgical standardization within the Catholic Church, efforts were taken in the 16th century to revive the rite and ensure its continued presence in the city of Toledo, where it is still celebrated today. It is also celebrated on a more widespread basis throughout Spain and, by special dispensation, in other countries, though only on special occasions.
Kyrie, a transliteration of Greek Κύριε, vocative case of Κύριος (Kyrios), is a common name of an important prayer of Christian liturgy, also called the Kyrie eleison.
In the Latin Catholic Church, a sacramentary was a book used for liturgical services and Mass by a priest, containing all and only the words spoken or sung by him. Compared to a missal, which carries all texts and readings read by the priest and others during Mass, a sacramentary omits the texts and readings said by everyone other than the priest, but also includes texts for services other than Mass. As the sacramentary presupposes that the celebrant is normally a bishop, it also usually supplies the texts for ordinations, at the consecration of a church and altar and many exorcisms, blessings, and consecrations that were later inserted in the Pontifical and Ritual.
The Use of Sarum is the Latin liturgical rite developed at Salisbury Cathedral and used from the late eleventh century until the English Reformation. It is largely identical to the Roman rite, with about ten per cent of its material drawn from other sources. The cathedral's liturgy was widely respected during the late Middle Ages, and churches throughout the British Isles and parts of northwestern Europe adapted its customs for celebrations of the Eucharist and Liturgy of the Hours. The use has a unique ecumenical position in influencing and being authorized by Roman Catholic, Eastern Orthodox, and Anglican churches.
The Roman Ritual is one of the official ritual works of the Roman Rite of the Catholic Church. It contains all of the services which may be performed by a priest or deacon which are not contained within either the Missale Romanum, the Pontificale Romanum or the Caeremoniale Episcoporum. The book also contains some of the rites which are contained in only one of these books for convenience.
The Office of the Dead or Office for the Dead is a prayer cycle of the Canonical Hours in the Catholic Church, Anglican Church and Lutheran Church, said for the repose of the soul of a decedent. It is the proper reading on All Souls' Day for all souls in Purgatory, and can be a votive office on other days when said for a particular decedent. The work is composed of different psalms, scripture, prayers and other parts, divided into The Office of Readings, Lauds, Daytime Prayer, Vespers and Compline.
The Gallican Rite is a historical version of Christian liturgy and other ritual practices in Western Christianity. It is not a single rite but a family of rites within the Latin Church, which comprised the majority use of most of Western Christianity for the greater part of the 1st millennium AD. The rites first developed in the early centuries as the Syriac-Greek rites of Jerusalem and Antioch and were first translated into Latin in various parts of the Western Roman Empire Praetorian prefecture of Gaul. By the 5th century, it was well established in the Roman civil diocese of Gaul, an early center of Christianity. Ireland is also known to have had a form of this Gallican Liturgy mixed with Celtic customs.
A Latin Mass is a Roman Catholic Mass celebrated in Ecclesiastical Latin. While the liturgy is Latin, any sermon may be in the local vernacular, as permitted since the Council of Tours 813.
The Roman Rite is the primary liturgical rite of the Latin Church, the largest of the sui iuris particular churches that comprise the Catholic Church. It developed in the Latin language in the city of Rome and, while distinct Latin liturgical rites such as the Ambrosian Rite remain, the Roman Rite has gradually been adopted almost everywhere in the Latin Church. In medieval times there were numerous local variants, even if all of them did not amount to distinct rites, yet uniformity increased as a result of the invention of printing and in obedience to the decrees of the Council of Trent of 1545–63. Several Latin liturgical rites that survived into the 20th century were abandoned voluntarily after the Second Vatican Council. The Roman Rite is now the most widespread liturgical rite not only in the Latin Church but in Christianity as a whole.
The term "Celtic Rite" is applied to the various liturgical rites used in Celtic Christianity in Britain, Ireland and Brittany and the monasteries founded by St. Columbanus and Saint Catald in France, Germany, Switzerland, and Italy during the early middle ages. The term is not meant to imply homogeneity; instead it is used to describe a diverse range of liturgical practices united by lineage and geography.
Latin liturgical rites, or Western liturgical rites, are Catholic rites of public worship employed by the Latin Church, the largest particular church sui iuris of the Catholic Church, that originated in Europe where the Latin language once dominated. Its language is now known as Ecclesiastical Latin. The most used rite is the Roman Rite.
The Canon of the Mass, also known as the Canon of the Roman Mass and in the Mass of Paul VI as the Roman Canon or Eucharistic Prayer I, is the oldest anaphora used in the Roman Rite of Mass. The name Canon Missæ was used in the Tridentine Missal from the first typical edition of Pope Pius V in 1570 to that of Pope John XXIII in 1962 to describe the part of the Mass of the Roman Rite that began after the Sanctus with the words Te igitur. All editions preceding that of 1962 place the indication "Canon Missae" at the head of each page from that point until the end of the Mass; that of 1962 does so only until the page preceding the Pater Noster and places the heading "Ordo Missae" on the following pages.
The Roman Canon is the oldest eucharistic prayer used in the Mass of the Roman Rite, and dates its arrangement to at least the 7th century. Through the centuries, the Roman Canon has undergone minor alterations and modifications, but retains the same essential form it took in the seventh century under Pope Gregory I. Before 1970, it was the only eucharistic prayer used in the Roman Missal, but since then three other eucharistic prayers were newly composed for the Mass of Paul VI.
Ambrosian chant is the liturgical plainchant repertory of the Ambrosian rite of the Roman Catholic Church, related to but distinct from Gregorian chant. It is primarily associated with the Archdiocese of Milan, and named after St. Ambrose much as Gregorian chant is named after Gregory the Great. It is the only surviving plainchant tradition besides the Gregorian to maintain the official sanction of the Roman Catholic Church.
The Ambrosian Rite is a Latin Catholic liturgical Western Rite used in the area of Milan. The Traditional Ambrosian Rite is the form of this rite as it was used before the changes that followed the Second Vatican Council.
The liturgical books of the Roman Rite are the official books containing the words to be recited and the actions to be performed in the celebration of Catholic liturgy as done in Rome. The Roman Rite of the Latin or Western Church of the Catholic Church is the most widely celebrated of the scores of Catholic liturgical rites. The titles of some of these books contain the adjective "Roman", e.g. the "Roman Missal", to distinguish them from the liturgical books for the other rites of the Church,.
The so-called Celtic Mass is the liturgy of the Christian office of the Mass as it was celebrated in the so-called Celtic Christianity of the Early Middle Ages.
Order of Mass is an outline of a Mass celebration, describing how and in what order liturgical texts and rituals are employed to constitute a Mass.
This article incorporates text from a publication now in the public domain : Jenner, Henry (1907). "Ambrosian Liturgy and Rite". In Herbermann, Charles (ed.). Catholic Encyclopedia . Vol. 1. New York: Robert Appleton Company.